The fate of non-Catholics has been debated for centuries by esteemed Catholic writers, teachers, and popes. Two famed writers that touch on this topic are Dante Alighieri and St. Thomas Aquinas. Dante used a fictional approach to this matter by placing himself in the afterlife to convey his thoughts. In doing this, he is able to discuss Catholic questions through speaking to other characters. In the case of Aquinas, he wrote formal documents on law, morality, and politics to express his beliefs on different issues. In his work, his views are presented through his answers to various questions on Catholicism. When observing the two authors writings, similarities and differences can be seen in their Catholic ideologies. Dante and Aquinas both characterize non-Catholics as capable of being virtuous, but not being able to reach Heaven; however, the two disagree on how virtue is obtained by those of other religions.
Dante Alighieri classifies Hell, or Inferno, into eight different circles in The Divine Comedy. He is lead through these circles by the famed Pagan poet, Vergil. In the first circle of Hell, Dante, the character, meets numerous pagans he classifies as virtuous. This part of Hell is not so much Hell, but is referred to as Limbo. Limbo is for those that did not engage in the seven deadly sin, but practiced other religions. Located here are various men such as Vergil, Homer, and Aristotle; each of whom achieved greatness in some form during their life. These special men/women are not treated as cruelly as the sinners located in the latter regions of Hell because of their goodness. Speaking through Vergil, Dante shows his belief that Heaven is only obtainable for Catholics, and belief in other religions is a defect. Upon entering the first circle, Vergil describes his life in Limbo to Dante. He states, “For this defect, and for no other guilt, / we here are lost. In this alone we suffer: / cut off from hope, we live on in desire” (Dante Inferno IV. 40-42). He is claiming that these men did not sin and held respectable lives during their times on earth, but they did not follow God. This one fault leads to them having to live in Limbo for eternity with no chance of forgiveness. Despite the fact that there is no physical suffering being endured by those in Limbo, they are described as being put through a mental suffering. Dante defines this pain as living in desire, a desire to join God in Heaven. This desire is a form of punishment for the honorable people, and it is what Dante sees as a fair treatment for them. All of the people described by Dante in this circle of Hell are good and held worthy lives, but it is clear that he feels they are not deserving of eternal salvation since they did not believe in God during their earthly time.
Dante displays his views and thoughts of virtuous non-Catholics by venturing through the first circle of Hell. St. Thomas Aquinas takes a different approach than Dante by addressing his beliefs in written out documents that answer various questions on Catholic topics. Aquinas covers the topic of eternal law very thoroughly in his writings. By looking at his answers to the questions on eternal law, his views on the people of other religions can be understood. Aquinas’s eternal law is defined as the plan that God has in mind for the common good of the whole universe, not just for Catholics. He believes that those that are of other religions can be righteous because eternal law stretches out to them; but, like Dante, he does not believe they will be able to reach Heaven without worshipping God. In his discussion of eternal law Aquinas states, “For example, those who are not looking at the sun know it in the effects of its rays. Therefore, we should say no one except the blessed, who see God by his essence, can know the eternal law as it is in itself. But every rational creature knows it in some of its radiating effects, whether greater or lesser effects” (Aquinas ST I-II q. 93 a. 2). Aquinas uses the sun as a metaphor for God in his declaration made here. He affirms that all still feel the effects of God’s eternal law, but unfortunately, just feeling the effects of it and acting virtuously is not enough to gain access to Heaven. Aquinas believes that one must react to the effects of eternal law while worshipping the one true God who provides his law to the earth. Dante and Aquinas can both agree on the fact that any non-Catholic may be able to act virtuously; but without any adoration to God, they will endure eternal suffering.
Dante and Aquinas hold the same opinion that virtue is a true characteristic of many non-Catholic people, but the two disagree on the way in which these people achieved it. Dante believes those in Limbo held ethical lives because of the way they chose to act on earth. Their actions lead to centuries of inspiration and teachings for societies to come. Dante writes, “The honored name they bear / that still resounds above in your own world / win’s Heaven’s favor for them in this place” (Dante Inferno IV. 76-78). The statement made by Dante here is that these people were extremely influential during their time on earth and affected those around them in a positive manner. God even recognizes their greatness and does not make their eternal punishment nearly as terrible as the others. In no way though does Dante claim that God was responsible for their admirable lives. He believes they were able to do this on their own merit, and with no divine intervention. If Dante believed these men to have gained their gifts from God, it would be more suitable that they were in Heaven. They were not chosen by God as one of His people, but through their own talents were they able to gain fame. Dante names numerous Pagans who achieved greatness, and is fortunate enough to meet some of the most exceptional poets of the ancient world. These poets invite Dante in as one of their own, which is Dante’s way of claiming his greatness. Although, Dante fails to commend God for his gift. It can be understood that Dante does not see reputable lives as a gift from God because he never credits God for his own gifts or the gifts of others. This viewpoint would not be favorable in the eyes of Aquinas.
Aquinas believes that every person, Catholic or not, is affected by God. Using eternal law again, Aquinas makes numerous claims to defend the statement that God inspires all creatures. He declares that God creates all things and is related to each person. He compares God’s affect on humans as the relationship between a craftsman and his crafted product. This would mean that all people can act in a virtuous manner, and this is because they were created by God. In his documents, he writes, “The eternal law is simply the plan of divine wisdom that directs all the actions and movements of created things” (Aquinas ST I-II q. 93 a. 1). Aquinas expresses that eternal law sets out all actions of created beings, which means that everything done by every Catholic and non-Catholic is credited to God. He does not proclaim that people of other religions are able to achieve goodness through their own behavior. Aquinas uses a quote from Aristotle that says humans naturally are issued virtue. In using this quote he is stating that God naturally instills good morality in all humans, no matter their faith. The reason though that not all humans are good is that any person can break away from God. Aquinas would argue against Dante’s writing in The Divine Comedy, he would claim that all people of all religions feel the effects of God through eternal law.
Dante Alighieri and St. Thomas Aquinas both used their platforms to voice their feelings towards different topics related to Catholicism. They did so in different manners, but the two would agree on many of the same subjects. When it comes to non-Catholics they would both be happy saying that they are capable of living good lives, but they cannot reach Heaven. Both state that the key to Heaven is following the teachings of God. Although, they would have difficulty agreeing on what makes a person act virtuous. Dante expresses in The Divine Comedy that one decides ones own actions. While Aquinas has a much different view in that God is the reason for all righteous actions in the world. It is intriguing to see the two writers points of view and the different ways in which they get their points across. They both have been able to inspire and teach countless Catholics and non-Catholics with their work.